In our ongoing discussion about the development and capabilities of the causal envelope, we have observed that in the later stages of evolution, both the causal and mental bodies expand significantly. They exhibit magnificent radiance with a variety of colours when relatively at rest and emit dazzling flashes of light when highly active.
The causal envelope becomes capable of expressing more and more of the soul, extending further and further from its physical centre. Eventually, a person is able to encompass hundreds or even thousands of others within themselves and thus exert a vast positive influence.
The transfer of acquired faculties from a personality to the causal envelope is similar to the transfer of accumulated experiences from the forms in which portions of the Group Soul incarnate back to the Group Soul.
For instance, if a person develops a strong sense of accuracy when that quality returns to the soul, it needs to be distributed across the entire soul. What was enough to make one person very accurate is now only a small part of what the soul needs. As a result, the person may need many lives to develop enough of this quality to make it stand out in the next life. This is especially true because the soul does not transfer the same part of itself to the next incarnated personality but rather a part of its whole essence.
The student must always remember during their studies that the causal envelope is not the soul but rather the matter of the higher mental plane that has been energised and expresses the qualities acquired by the soul, which is itself an expression of the monad. The true essence of a person – the divine trinity within – may not be visible to us, but as our insight and knowledge grow, we come closer to understanding what is hidden within that person. Thus, we can consider the causal envelope as the closest approximation to our current understanding of the true essence of humanity.
The student should also remember that the size and shape of the mental envelope are determined by the size and shape of the causal envelope. The aura of a person is the same as that of a section of the causal envelope, and as the causal envelope grows, that section becomes larger, resulting in a larger aura for the person.
Furthermore, in the case of a developed individual, the mental envelope reflects the causal envelope as the individual learns to follow only the guidance of the higher self and to guide reason by it exclusively.
As we engage in meditation, the stilling of the mental envelope allows consciousness to escape from it and move into and out of the “laya centre”, which are the neutral points of contact between the mental envelope and the causal envelope. This transition is accompanied by a momentary swoon or loss of consciousness, which is the inevitable result of the disappearance of objects of consciousness. This is followed by consciousness in the higher realm. The cessation of lower-world objects of consciousness is then followed by the appearance of objects of consciousness in the higher world. At this point, the soul can shape the mental envelope according to its own profound thoughts and infuse it with its own vibrations. It can mould the envelope in line with the lofty visions of the planes beyond, glimpsed in its highest moments, and thus convey ideas downwards and outwards that the mental envelope would otherwise be unable to respond to. Such ideas represent the insights of genius, flashing into the mind with brilliant illumination.
We can revisit the main points made in the series on the “The Mental Envelope,” but this time focusing on the soul’s activity within the causal envelope rather than the lower brain consciousness. Genius, stemming from the soul, perceives rather than argues. Genuine intuition is one of its abilities. The lower mind, or manas, operating within the brain’s framework organises observed facts, weighs them against each other, and draws conclusions from them. It functions through reasoning, employing techniques of both induction and deduction.
Intuition, as the origins of the word suggest, is the ability to gain insight by looking within ourselves. It’s a rapid and direct process, much like physical sight. It involves the use of our intellectual faculties to recognise truth on a mental level without the need for proof because it transcends reason. However, it’s important to be cautious in distinguishing between mere impulsive reactions driven by our lower desires and true intuition. The voice of the higher mind can only be heard when the lower, instinctual self is calm and tranquil.
In “Isis Unveiled,” H.P. Blavatsky explains the connection between the physical and spiritual aspects of a person’s nature with clarity and force. She suggests that reason is allied to the physical half of a person’s nature, while conscience is allied to the person’s spiritual part. Conscience, which is the instantaneous perception of right and wrong, can only be exercised by the spirit, as it is a portion of divine wisdom and purity. Its promptings are independent of reason and manifest clearly when unhampered by the lower nature’s baser attractions. Blavatsky points out that reason, relying on the evidence of other senses, cannot be directly attributed to the divine spirit, as the spirit knows, and reasoning is, therefore, unnecessary. The ancient occultists believed that the rational part of a person’s spirit never entered fully into the person’s envelope but only overshadowed it through the irrational or emotional soul, acting as an intermediary between the spirit and the physical body. A person who has conquered matter enough to receive direct light from their shining Augoeides feels truth intuitively and is illuminated, hence cannot err in judgment despite the clever arguments suggested by reason. Therefore, prophecy and so-called divine inspiration are simply the effects of this illumination from above by our own immortal spirit. If one is being pedantic, even the spirit is not immortal, as this term refers to an envelope provided to us by a Protogonos. Our monad is our immortal essence, but the term “spirit” is often used, and it has a poetic resonance.
The light produced by a burning wick depends on the nature of the wick and the liquid it is soaked in. Similarly, in each person, the mind ignites the brain and the emotional nature, resulting in a light that reflects the individual’s emotional nature and brain development.
In her article on “Genius”, H.P. Blavatsky explained this matter clearly: what we call the manifestations of genius in a person are only the more or less successful efforts of the soul to assert itself through its outer objective form. The souls of Newton, Einstein, and Shakespeare are of the same essence and substance as the souls of a yokel, an ignoramus, a fool, or even an idiot. The self-assertion of their informing genius depends on the physiological and material construction of the physical person. No soul differs from another soul in its primordial or original essence and nature. That which makes one mortal a great person and another a vulgar, silly person is, as said, the quality and make-up of the shell or casing, the adequacy or inadequacy of brain and envelope to transmit and give expression to the light of the real inner person — the soul.
Using a familiar comparison, the physical body is like an instrument, and the soul is like the performing artist. The potential for perfect harmony lies within the instrument, and no amount of skill from the artist can produce flawless music from a broken or poorly made instrument. This harmony relies on the accurate expression, through words and actions, of the unspoken divine thoughts deep within a person’s inner nature – in other words, their soul.
Mental ability, intellectual strength, acuteness, and subtlety are manifestations of lower manas in humanity. These abilities may extend as far as what H.P. Blavatsky referred to as “artificial genius,” which is the product of culture and purely intellectual acuteness. This nature is often demonstrated by the presence of emotional elements, such as passion, vanity, and arrogance.
The present phase of human evolution rarely allows the higher spiritual self, known as higher manas, to fully manifest. Occasional flashes of this higher self are what we recognise as true genius. When combined with virtue, manifestations of genius are evidence of the presence of the divine soul, which is presently confined within the human physical existence. These manifestations are the result of the soul’s accumulation of experiences in its previous lives. Although the divine soul is potentially omniscient, it requires personal experiences in earthly life to apply its abstract knowledge to the physical world. Over many incarnations, the cultivation of certain abilities finally culminates in a genius in a particular direction. It is clear that purity of life is essential for the manifestation of true genius.
It is essential to understand the role of the soul in the formation of our perceptions of external objects. While nerve impulses present impressions to the brain, it is the soul’s task to organise and interpret them. The discernment of the soul, expressed through the mind, influences everything that the senses convey to the brain. Moreover, this discernment is not an inherent instinct of the mind but rather the result of comparing a series of past experiences.
Before discussing the potential for conscious operation on the causal plane, it’s important to note that in order for an individual still attached to the physical body to operate consciously on the mental plane—whether it be the lower or higher mental plane—they must be an Adept (45-Self) or one of their initiated pupils. Without being taught by the Master how to use the mental plane, a student will be unable to operate freely, even on its lower levels.
On that thought, let us leave it there for this presentation and resume to discuss the potential for conscious operations on the causal plane.